The philosophy behind the aims of the apostle’s ministry

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IntroductionThe establishment of balance and justice

 Ten reasons have been mentioned about the aims of an apostle’s ministry. In the first and second verses to basic and important reasons about the nurturing and education have been mentioned.

It is said:

The purpose of the recitation of the verses is the cleansing of the soul, the education through the book and the dispelling of polytheism and God has further added:

The most important reason behind the recitation of the verses is understand of the wisdom of the book and the cleansing of the soul but obtaining the education and wisdom is complementary to it.

 The second verse mentions the prayer of Hazrat Ibrahim and it is in favor of the truthful Ummah. Here the attainment of wisdom is placed above the cleansing of the soul and both of them have been described as natural. It is said:

“Lord! Raise for them a Messenger from amongst them who shall recite to them your revelations and teach them the Book and the wisdom and purify them for you, You alone are the mighty, the wise.”

This is the prayer of Ibrahim to God about the Islamic Ummah in the sense that the most important thing is the ministry of this great apostle ( and all other apostles also) in every way.

Some points are revealed on the study of these two verses:

Firstly, the first verse contains the enlightenment about God. The second is that God has sent them with certain specific features and this shows His authority. We can say that an apostle is one who comes from the group of trustees of God. “It is He who has raised among the unlettered a Messenger from amongst them reciting His signs and purifying them.” He has the knowledge of a varied amount of things and people benefit from it. Then a group of scholars come out of these people and then it leads to a very enlightened society and culture.

Secondly, Four things are found in both these verses, “the recitation of the verses of God”, “the knowledge of the book”, “the knowledge of the wisdom” and finally the purification, education and nurturing of the soul” The nature of the verses has been indicated in the three of them. The result is that human hearing gets attuned to hearing the words of truth. He then begins to understand the words in the book and this leads to the attainment of the wisdom and the mysteries in it. Finally he becomes purified and his soul and body is cleansed.

The verse contains the nature of education as prayed for by Apostle Abraham but here the cleansing is related to the Book and the wisdom. This has been said in verse 6 of Surah Jumuah and verse 164 of Surah Al Imran:

“ Indeed God conferred a great favor on the believers when He sent a Messenger among them from among themselves, reciting His verses to them , purifying them and teaching them the Book and the wisdom.”

This is to reveal that the purpose and aim of the two verses is the purification and the piety and to set an example of education and morality among mankind.

Thirdly, in both the verses the cleansing has been given preference to the education in one and subordinated in the other. The question arises`               as to which is the base and which is the branch?

The answer is not very difficult as has been mentioned earlier. The real purpose of knowledge is the education of the people, cleansing and the perfection of the soul. Secondly the recitation of the Qura’n takes you forward to its knowledge and wisdom and it has been described as the cleansing. This is why it is mentioned before the book and wisdom in the last two verses. Both of them affect each other. Man will not be able to gain true knowledge until he cleanses himself and he cannot purify or cleanse himself and uplift himself to a higher station until he has gained knowledge. This is how education and cleansing of the soul are connected to each other. There verses point to the same.

These verses also prove that the cleansing and the education lead to the enlightenment about God and it is absolutely necessary.

Fourthly, the presence of the Book and wisdom in the verse proves that book refereed here is the Qura’n and wisdom refers to the Hadiths and the Sunnah of the Messenger. The book may also refer all the commandments of God and wisdom here refers to the philosophy behind them, this is why the knowledge about these intricate mysteries helps better the resolution of a person. The manner in which the Book and wisdom have been referred together tells us that they are the important purpose of enlightenment i.e. the revelation and the intellect.

Fifthly, the word “Ameen’ has been judged by most commentators to mean those oblivious to the recitation and writings for they are totally ignorant like the new born baby.

The arrival of the Holy Messenger among such people is the proof of the truthful ness of his mission and his greatness but some commentators take the word “Ameen” to mean the people of Makkah and they are called Ummul Quaraa. Then there is the opinion that “Ameen” means Arabs and this is because they are ignorant about the Book and the recitation but the first meaning seems better.

Sixthly, “Zalalol Mubeen” means that most of the Arab nation were ignorant or unlettered because their waywardness was evident to the entire world. This ignorance means the killing of the female child, the worship of the idols, bias about clan, unwanted killings, and vanity and all these are the examples of “Zalalol Mubeen”

The third verse too refers to the education and nurturing which the Muslims gained from the Messenger. It stresses that this could not have been achieved without him.

This verse has the same explanation as that of the first two verses but with the addition that the Messenger taught them wisdom that was revealed to him and they could not have attained it without him and this is highlighted by the word “Lam takunuu ta’limuun”

Ruhul Ma’ani says that the last sentence points to those subjects of knowledge that could not been gained without personal effort or without the revelation from God. The verse firstly speaks commonly and then becomes specific about this. (1)

The Late Shaykh Tusi in Tibyan and Shaykh Tabrisi in Majmaul Bayan have said that it means a short but clear writing. The Qura’n contains two kinds of knowledge, one is the enlightenment gained through knowledge and the book presents it but as we have said before this knowledge cannot be gained without revelations like the knowledge about life and death and the hereafter or the history of the nations that the Qura’n has presented or those that are hidden from the thinkers.

 


 

1. Tafsir Ruhul Ma’ani vol.2 page 17.

 

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